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Section Gimel [ג] And this was the error of Haman-Amalek, may his name be blotted out — for he thought he could overpower Israel specifically through the force of his anger, as it is written: "And Haman was filled with fury" — for he saw that Israel had been in exile for some years and all the wealth was with him [with the Persians], and therefore he incited greatly against Israel, and especially over the fact that they wished to return and rebuild the Holy Temple and restore the wealth to holiness. And therefore his sons — may their names be blotted out — wrote accusations to prevent the building of the Holy Temple. And he thought he could draw down wealth through anger and fury, for he saw that he possessed such extraordinary wealth, as it is written: "And Haman recounted to them the glory of his wealth and the multitude of his children" — these being his children, that is, the evil souls that depend upon his wealth, and he was filled with fury. He therefore thought he could overpower Israel — and principally through his wealth specifically, as it is written: "And ten thousand talents of silver I will weigh out, etc." And this is why the holy Megillah begins at its opening by recounting the extreme extraordinary wealth of the wicked kingdom — that of Achashverosh — as it is written: "In his showing the wealth of the glory of his kingdom, etc., white, fine cotton, and blue, etc., couches of gold and silver, etc., on a pavement of marble and alabaster, etc." — such wealth as had never been heard of — and all this in order to recount and reveal to us the tremendous power of the wondrous miracle of Purim, for the essential strength of the wicked kingdom at that time was through the force of their great wealth, as stated. And this is the bechina of "and vessels from various vessels" — and our Sages of blessed memory interpreted that they used the vessels of the Holy Temple, for they thought that through this they would overpower Israel — by conquering the essential root of Israel's holy wealth, which is the vessels of the Holy Temple. For the entire essential wealth of Israel is the Holy Temple and its vessels, as stated.

Based on what Rabbainu, of blessed memory, wrote in the teaching "Ha'i man d'va'ay l'minsav" (§29 — see there): that it is impossible to whiten the stains and redness of the sins of all 365 sinews except through the rectification of the totality of the sinews — that is, through tikun habris. And through it the mochin [higher intellect] are elevated in the bechina of "as an eagle rouses its nest — this eagle is the spirit [ruach]" — which is the bechina of tikun habris. And through this, whiteness [labnus] is drawn from the brain to whiten the redness — in the bechina of the crimson thread of wool that whitens sins. And this is the bechina of the white garments [begadim levanim] — see there. Section 1 And this is the bechina of Yom Kippur — which was established as a day of pardon and forgiveness through the tikun habris that was enacted upon it. For on that very day Avraham was circumcised, etc. And he was the first to the rectification of the covenant — for to Avraham the covenant of circumcision [bris milah] was given first. And because this was done on this day (as cited in the holy books), therefore this day was established for all generations as Yom Kippur and forgiveness — for through tikun habris the sins are whitened, as stated. And this is what our Sages of blessed memory said: "The essence of the day itself brings atonement" — in the bechina of: on that very day Avraham was circumcised, etc., as stated. And this is the bechina of the white garments worn on Yom Kippur, and all the Temple service of the day performed in white vestments — for through tikun habris the bechina of white garments is brought about. And so afterward in the days of Moshe Rabbainu, peace be upon him, the Holy One, blessed be He, was appeased on this day to Moshe with joy and said to him: "I have forgiven" [salachti], etc. — which is the bechina of forgiveness for the blemish of the covenant [pegam habris]. For the sin of the Golden Calf was a blemish of the covenant, as our Sages of blessed memory said: Israel worshipped idolatry only in order to permit themselves illicit relations [arayos] in public. And because the blemish of the covenant was forgiven and rectified then, therefore the day was established for forgiveness for all generations, as stated. And this is the explanation of "I have forgiven according to your word" [salachti kidvarecha]. "According to your word" [kidvarecha] precisely — according to the rectification of speech [tikun hadibur], so is the forgiveness. For the rectification of speech is also the bechina of tikun habris, in the bechina of "as an eagle rouses its nest" cited above (as is written explicitly in the teaching cited above). And I also heard this interpretation of the verse "I have forgiven according to your word" in another context — that according to the speech, so is the forgiveness — from the mouth of Rabbainu, of blessed memory. And therefore all the services of Yom Kippur are performed by the Kohen Gadol [High Priest] — for the Kohanim are in the bechina of guarding the covenant, as it is written: "They shall teach Your laws to Yaakov and Your Torah to [Israel], etc., for they kept, etc., and Your covenant they shall guard." And therefore they are more stringently warned regarding the sanctity of the covenant, as it is written: "They shall be holy" — wherever you find a fence against licentiousness, etc. (as our Sages of blessed memory said, Vayikra Rabbah 104). For they are warned about forbidden marital unions more than ordinary Israelites, and the Kohen Gadol is warned with additional prohibitions beyond all Israel and all the Kohanim, with additional sanctity — as it is written: "for he is holy to his G‑d." And he is the holiest in the sanctity of the covenant and is warned regarding forbidden unions more than all of Israel and all the Kohanim. And therefore the Yom Kippur services to atone for sins are valid only through him — for he is able to elevate the da'as through the sanctity of the covenant, to draw down the whiteness to whiten sins, as stated. And this is the bechina of what is written regarding the Kohen Gadol: "upon whose head the anointing oil was poured" — which is the bechina of supernal da'as that he merits through the sanctity of the covenant, as stated. And likewise this verse is placed in proximity to the matter of the sanctity of the covenant — as it is written there: "And the Kohen Gadol upon whose head, etc. — a widow or a divorcée he may not take" — as it is written: "for he is holy, etc." For these are dependent on each other, as stated. And therefore they would guard him especially from ritual impurity [tumas keri] — since the entire Yom Kippur service and its power of atonement depends upon this. And therefore they would keep him awake all night — for this is the tikun habris through subduing sleep, which is the bechina of targum (as explained above). And therefore he was required to be married — for one who is unmarried is in the bechina of a blemish of the covenant. And this is why the death of Aharon's sons is mentioned alongside the Yom Kippur service, and we read this on Yom Kippur — for their sin was that they had not married. And therefore they were not worthy to enter the place they entered, and therefore they were taken — for it is impossible to enter into the Holy of Holies to draw down supernal da'as except through perfect tikun habris. And what is cited — that they entered while intoxicated — this is the bechina of "wine enters, secrets depart" [nichnas yayin yatza sod] (mentioned there in Rabbainu's teaching cited above) — and it is all one bechina, each dependent upon the other — see there. Section 2 And this is why Aharon was warned after the death of his sons not to come at any time into the holy [inner sanctuary] — that he should not enter within except through the Yom Kippur service, when it is the tikun habris. And all the sacrificial service is entirely for this — namely, to subdue the animal spirit [ruach habehemiyus], which is the blemish of the covenant (as written in the holy Zohar: "Be not like the horse or the mule that have no understanding, etc." — see there). And also that he be married — as it is written there: "and he shall atone for himself and for his household" — then he is worthy to enter into the innermost holy chamber, to merit great da'as, to draw from there whiteness, forgiveness, and pardon, as stated. And this is what is written: "With this shall Aharon come" — as stated — meaning the bechina of tikun habris, which is the bechina of "My covenant which you shall keep" — as is cited. And therefore we read on Yom Kippur the entire portion of the forbidden unions [arayos] — for then it is the bechina of tikun habris. Section 3 And therefore on Yom Kippur Moshe brought the Torah down to Israel — for the essential receiving of the Torah is through tikun habris (as Rabbainu wrote there). And therefore on Yom Kippur six people are called up to the Torah — for the vav [the letter whose numerical value is six] is the bechina of tikun habris (as Rabbainu, of blessed memory, wrote in §11). And therefore marital relations are forbidden on Yom Kippur — for then we must withdraw ourselves in order to merit receiving the Torah, as Moshe Rabbainu was required to withdraw from everything entirely, since he embodied the general receiving of the Torah, as Rabbainu wrote in the teaching "Bikrov alai mre'im" (§36). And through this one merits atonement through the sanctity of the covenant, as stated. Section 4 And this is the bechina of the fast [ta'anis] observed on Yom Kippur — in order to subdue the animal spirit, which is the bechina of the blemish of the covenant, as stated. For through the fast one subdues the animal spirit, as Rabbainu wrote in the teaching "Dirshu Hashem" (§37). And then one merits the bechina of adam [the human being] — as it is written: "And He took the man [adam]" — "who took him from his four elemental natures and separated him from their desires." And therefore we withdraw ourselves on Yom Kippur from all desires in order to subdue the animal spirit — which is the blemish of the covenant, which is the totality of all desires — in order to merit the bechina of adam, which is the bechina of da'as. For the name adam is given only to one who possesses understanding [bar da'as], as is cited. For this is the advantage of the human over the animal — and through da'as, the bechina of tikun habris, which one merits through the fast, through this sins are pardoned, as stated. And this is the bechina of: "Who knows the spirit of the children of man — does it ascend upward — and the spirit of the animal — does it descend below?" That is, through subduing and lowering the animal spirit below — which is the blemish of the covenant, as stated — which is accomplished through the fast, as stated — through this, the spirit of the children of man, which is the bechina of tikun habris, which is the bechina of the spirit of the children of man, the bechina of "and no spirit remained in any man, etc." — "ascends upward" — to elevate the da'as in the bechina of "as an eagle rouses its nest", as stated. And this is "who knows" — for through this one merits da'as, as stated. For tikun habris ascends upward and raises the da'as, as stated. And this is the bechina of the five afflictions [inuyim] declared on Yom Kippur — in order to merit the five [dimensions of] da'as through the subduing of all the desires, as stated. And this is the bechina of the prohibition of wearing leather sandals [ne'ilas hasandal] — the bechina of "remove your shoes from your feet" — that is, to divest oneself of bodily desires — namely, the general desire, as stated. As it is cited: "remove your shoes" — this is the body. And it is also cited there: "remove your shoes" — this is the wife. For this encompasses all bodily desires, as stated. And this is the bechina of the five prayers recited on Yom Kippur — something not found on any other day, that five prayers are recited — for the essential rectification of prayer depends upon the sanctity of the covenant (as Rabbainu wrote in many places). And therefore, since on Yom Kippur one merits this, there is therefore a great ascent to the prayer — for one prays the entire day and recites five prayers corresponding to the five [dimensions of] da'as — which is the ultimate perfection of prayer. Which is the bechina of malchus [kingship] when it ascends to the bechina of five, as is cited. And this is why we greatly multiply the awesome praises of Hashem, blessed be He, on Yom Kippur — in order to rectify speech through praising the Righteous One of the world (as written in the teaching cited above) — in order to merit through this an accepted speech, so that our prayers be accepted on Yom Kippur — in order to merit the white garments on Yom Kippur (as written there — see there). Section 5 And this is why we say on Yom Kippur Baruch Shem Kevod Malchuso Le'olam Va'ed [Blessed be the Name of His glorious kingdom forever and ever] aloud — because then the external forces [chitzonim] have no foothold, as is cited. And all this is through the bechina of tikun habris that is enacted then. For Rabbainu, of blessed memory, wrote in the teaching "Bikrov alai mre'im" (§36) that these two verses — Shema and Baruch Shem — are potent tools to subdue the general desire cited above. For through them one is included in holy kingship [malchus d'kedushah] which rests upon the twelve tribes of Y-H — which are the bechina of the twelve words in these two verses — see there. And this is why we find that Baruch Shem Kevod Malchuso Le'olam Va'ed was ordained by Yaakov our patriarch, peace be upon him — for he feared, lest there be, G‑d forbid, any trace of disqualification among his sons. But when they all opened and said Shema Yisrael and he saw that they all accepted upon themselves the yoke of Heaven — which is the bechina of tikun habris — and his bed was complete with the twelve tribes of Y-H, he therefore opened and said Baruch Shem, etc. — for now holy kingship was completed through the complete bed of the twelve tribes of Y-H, all of whom were righteous, as stated. And thus it emerges that these two verses are the weapons of our war to subdue the general desire cited above. And therefore we say Baruch Shem Kevod Malchuso Le'olam Va'ed in a whisper throughout the year — so as not to provoke the external forces, who have a foothold then. And therefore we conceal the matter and say in a whisper: Baruch Shem Kevod Malchuso Le'olam Va'ed — for the essential foothold of the external forces is in the bechina of malchus. But in the bechina of His unity, blessed be He, they have no foothold at all — and therefore we say Shema Yisrael aloud. For Baruch Shem Kevod Malchuso Le'olam Va'ed — which is the bechina of malchus — is the bechina of the perfection of the holy tongue [lashon hakodesh] through the tongue of targum [Aramaic], through which the general desire is subdued (as Rabbainu wrote, and as cited above several times). For malchus is called mouth and Oral Torah [Torah shebe'al peh], and the Oral Torah is the bechina of the perfection of the holy tongue through the tongue of targum (as written above in the Laws of Chol HaMo'ed). And therefore the Talmud was formulated in the language of targum — for the Talmud is the essential Oral Torah. And therefore Moshe did not write it in the Torah, in order to conceal the matter from them [the external forces] — rather it was transmitted to Israel orally: that they should say during the recitation of Shema — Baruch Shem Kevod Malchuso Le'olam Va'ed — in the bechina of the Oral Torah, as stated. And since there is where their essential foothold is — namely in the bechina of malchus, in the bechina of targum, as stated — therefore we conceal and say in a whisper the verse Baruch Shem Kevod Malchuso Le'olam Va'ed so that they should not be provoked against us. For there is the essential battle — in the bechina of targum (as cited above). For targum is the bechina of nogah [the illuminated shell], the bechina of the Tree of Knowledge of Good and Evil (as stated above — see there). And corresponding to this we find also in the twelve tribes of Y-H — that they were also divided into two portions, corresponding to the two verses cited above — Shema and Baruch Shem. For the first verse, Shema, is entirely holy — and there the external forces have no foothold whatsoever. But in the second verse there is the battle, and there is their foothold, as stated. And similarly the tribes were divided at the time of the blessings and curses — six ascended for blessing and six ascended for the curse. For those who blessed correspond to the six words of the verse Shema Yisrael — which is entirely blessed and holy, and there is no foothold for the external forces there, and no mention of curse at all. But the six who were on the side of the curses correspond to the verse Baruch Shem Kevod Malchuso Le'olam Va'ed — where there is the bechina of targum, the bechina of the Tree of Knowledge, as stated — and there is their foothold, as stated. And therefore there is the mention of curses — which must be cursed and subdued, to nullify the evil within targum and elevate the good — to complete the holy tongue. Which is the bechina of guarding the covenant — through which the complete bed of the twelve tribes of Y-H is completed, which are the bechina of the two verses cited above, as stated. For blessings and curses depend upon the guarding of the covenant — as it is written: "See, I have set before you today blessing and curse, etc." — "before you" [lifanecha] precisely (as Rabbainu wrote there in the teaching "Bikrov" cited above — see there). And therefore on Yom Kippur — when it is the bechina of perfect tikun habris, as stated — and therefore the external forces have no foothold — one says then Baruch Shem Kevod Malchuso Le'olam Va'ed aloud. Which is the bechina of the perfection of tikun habris, as stated — for we are not afraid of them, as stated. And also the raising of the voice indicates the rectification of da'as and tikun habris (as cited above in the Laws of Priestly Blessing). For on Yom Kippur it is the bechina of the perfection of the holy tongue — for then it is the completion of the giving of the Torah, which is the bechina of the perfection of the holy tongue (as cited above). Section 6 And therefore one is sealed [nechsam] on Yom Kippur — for tikun habris is the bechina of the seal [chosam], in the bechina of "and his descendants sealed with the sign of the holy covenant." And therefore the essential sealing is at Ne'ilah — for then the tikun habris is completed through the five afflictions that were observed the entire day, as stated. And then is the completion of the perfection of the fifth and final prayer of all the five prayers recited throughout the entire day, as stated. For all of this is the perfection of tikun habris, as stated — therefore the sealing is then, as stated. For the seal of Yom Kippur is the bechina of the seal of tikun habris, as understood from the words of Rabbainu, may his light shine, in the teaching of the Seals ["hachosamos"] (§22) — see there. For the seal of Yom Kippur is the first, innermost seal — which is the seal of the feet [chosam haraglayim], as explained there. And the seal of the feet is the bechina of the seal of the sign of the holy covenant, as is known — for the seal is made through tikun habris, through which blood becomes turbid and becomes milk, and the blood of menstrual impurity [dam niddah] is rectified (as explained in the commentary on the teaching "Ha'i man" cited above). And through this the bechina of the seal is made — which is the opposite of the blood of impurity (as cited in the holy writings, and as understood from the teaching of the Seals cited above). And therefore one appeases one's fellow on Erev Yom Kippur — in order to rectify the inner seal cited above, which depends upon the peace of the world (as written in the teaching of the Seals — see there). And this is why tzedakah is greatly multiplied on Erev Yom Kippur — for tzedakah is also the general rectification (as explained there — see there). And this is the bechina of teshuvah [repentance], tefillah [prayer], and tzedakah that avert [the evil decree], etc. — which are fast, voice, and money — all of which are fulfilled on Yom Kippur. For they are all in the bechina of the general rectification. For the fast is the bechina of tikun habris, which is the totality of the sinews, as stated. And the voice — that is, the bechina of the general rectification of speech — which is enacted on Yom Kippur through the praises of Hashem, blessed be He, that are greatly multiplied on Yom Kippur, as stated. And money — that is, tzedakah — is the general rectification of commerce [masa umatan] (all of this cited in the teaching "Ha'i man" above). And they avert the evil decree — for they whiten the sins in the bechina of blood becoming turbid and becoming milk, as stated. And this is why the annulment of vows [heter nedarim] and Kol Nidrei are recited on Yom Kippur — for this is the rectification of da'as. For vows depend upon da'as, in the bechina of: "when a person utters a vow distinctly [yafli]" [ki yafli lindor neder], etc. And through the rectification of vows, blood becomes turbid, etc. — in the bechina of "when a matter is too wondrous [yipale]" [ki yipale davar], etc. — "between blood and blood" [bain dam lidam], etc. (as cited in the Tikunim teaching "Kam Rabbi Shimon" recited then — see there). And therefore through the blemish of vows children die, G‑d forbid — as our Sages of blessed memory said (Shabbos 32b) — for the blemish of vows is the bechina of the blemish of the covenant. And therefore on Yom Kippur, when it is the tikun habris, as stated, vows are released and rectified then — in order to rectify the da'as, in order to whiten the blood in the bechina of blood becoming turbid and becoming milk. [This belongs to the above.] And therefore after Ne'ilah one says Baruch Shem Kevod Malchuso Le'olam Va'ed aloud — for then is the completion of the perfection of tikun habris — the bechina of the seal, as stated. And therefore one says Baruch Shem Kevod Malchuso Le'olam Va'ed three times — which is eighteen [chai] words — corresponding to the eighteen blessings [chai birka'an] of the prayer. For then is the completion of the perfection of the rectification of prayer — which is tikun habris — in the bechina of "the righteous one lives forever" [tzaddik chai almin], as stated. This halacha traces the entire structure of Yom Kippur back to a single root: tikun habris — the rectification of the covenant. Every element of the day is decoded through this lens, drawn from Rabbainu's teaching "Ha'i man d'va'ay l'minsav" (LM §29) and the related teachings in §§22, 36, 37, and 11. The key sequence: the 365 sinews of the human body are spiritually stained red by sin. The only way to whiten them is through tikun habris — the rectification of the foundational covenant, which elevates the mochin (higher consciousness) and draws down the whiteness of the brain to bleach the redness of sin. This is why the day's service is performed in white. The historical anchor is that Avraham was circumcised on Yom Kippur — and later, Moshe received the final forgiveness for the Golden Calf (itself a covenant-blemish) on this same day. The phrase salachti kidvarecha — "I have forgiven according to your word" — is decoded: "according to the word" means according to the degree of speech-rectification, which is itself a form of covenant-rectification. Each Yom Kippur practice is then grounded in this: The Kohen Gadol — most guarded in covenant-sanctity, anointed oil on head = supernal da'as, must be married White garments / five afflictions / five prayers — the five afflictions subdue the animal spirit (= covenant-blemish), enabling the five dimensions of da'as; five prayers correspond to these No leather sandals — "remove your shoes" = divest bodily desire = the general desire = the covenant-blemish Baruch Shem said aloud — normally whispered because the external forces have a foothold in the malchus/targum dimension; on Yom Kippur they have no foothold, so we proclaim it openly Six Torah readers — vav (=6) = covenant-rectification Marital relations forbidden — withdrawal from the physical to receive Torah, as Moshe did Ne'ilah as the sealing — the seal (chosam) is produced by covenant-rectification: blood → milk; the five prayers and five afflictions culminate here; three times Baruch Shem after Ne'ilah = 18 words = 18 blessings of prayer = tzaddik chai almin Kol Nidrei — vow-blemish = covenant-blemish; rectifying vows restores da'as and converts blood-impurity to milk Appeasing one's fellow / tzedakah on Erev Yom Kippur — the inner seal depends on world-peace; tzedakah is the general rectification of commerce; together with fast (covenant) and voice (speech) these are the three of teshuvah/tefillah/tzedakah

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